Salmi 49:8 Commento

This psalm is a sermon, and so is the next. In most of the psalms we have the penman praying or praising; in these we have him preaching; and it is our duty, in singing psalms, to teach and admonish ourselves and one another. The scope and design of this discourse is to convince the men of this world of their sin and folly in setting their hearts upon the things of this world, and so to persuade them to seek the things of a better world; as also to comfort the people of God, in reference to their own troubles and the grief that arises from the prosperity of the wicked. I. In the preface he proposes to awaken worldly people out of their security (Psa 49:1-3) and to comfort himself and other godly people in a day of distress (Psa 49:4, Psa 49:5). II. In the rest of the psalm, 1. He endeavours to convince sinners of their folly in doting upon the wealth of this world, by showing them (1.) That they cannot, with all their wealth, save their friends from death (Psa 49:6-9). (2.) They cannot save themselves from death (Psa 49:10). (3.) They cannot secure to themselves a happiness in this world (Psa 49:11, Psa 49:12). Much less, (4.) Can they secure to themselves a happiness in the other world (Psa 49:14). 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death (Psa 49:15). (2.) Against the fear of the prospering power of wicked people (Psa 49:16-20). In singing this psalm let us receive these instructions, and be wise. To the chief musician. A psalm for the sons of Korah.

INTRODUCTION TO PSALM 49 To the chief Musician, A Psalm for the sons of Korah. Aben Ezra says this psalm is a very excellent one, since in it is explained the Light of the world to come, and of the rational and immortal soul; and Kimchi is of opinion that it respects both this world and that which is to come: and indeed it treats of the vanity of trusting in riches: of the insufficiency of them for the redemption of the soul; of the short continuance of worldly honour and substance; of the certainty of death, and of the resurrection of the dead. And the design of it is to expose the folly of trusting in uncertain riches, and to comfort the people of God under the want of them.

For the redemption of their soul is precious,.... Or "heavy" (s); it is, as Jarchi observes, "heavier than their substance": it is too weighty a matter for the richest man in the world to engage in; he is not equal to it; his riches are not an equivalent to the redemption of a soul which has sinned, and which is of more worth than the whole world: "what shall a man give in exchange for his soul?" or another for him? all the substance of his house would be utterly despised. It requires a greater price for the redemption of it than gold and silver, and therefore it is impossible to be obtained by any such means; and which may be the sense of the word here, as Jarchi and Kimchi interpret it; and so it is used for that which is "rare", "difficult", yea, "impossible", not to be found or come at, in Sa1 3:1. The only price of redemption of the soul is the precious blood of Christ; his life is the ransom price, yea, he himself, Pe1 1:18, Ti1 2:6; nor is the redemption of the soul possible upon any other ground; and it ceaseth for ever; that is, the redemption of the soul; it must have ceased, it could never have been accomplished, had not Christ undertook it and performed it; he has obtained eternal redemption, and in him we have it, and in no other. Or the words may be rendered, "and he ceaseth for ever"; the brother, whose soul or life is to be redeemed, he dies; see Psa 12:1; and dies the second and eternal death, for aught his brother can do for him, with all his riches: or he that attempts to redeem him, "he leaves off for ever" (t); see Psa 36:3; whether he will or not, as Jarchi observes; he ceases from redeeming his brother; he finds he cannot do it; his endeavours are vain and fruitless. Some join and connect these words with the following, "and it ceaseth for ever, that he should still live for ever", &c. that is, it is impossible that such an one by such means should live for ever. Gussetius (u) renders and interprets the words quite to another sense, "but the redemption of their soul shall come": the true redemption price by Christ; and which, being once paid and perfectly done, "ceaseth for ever", and shall never be required more; so that he for whom it is made "shall live for ever", as in Psa 49:9, which is a truly evangelic sense. (s) "gravis", De Dieu, Michaelis. (t) "definet", Montanus, Vatablus. (u) Ebr. Comment. p. 345.

Just as a parent would not choose a house in preference to his child, just so God would not choose the world in preference to the soul.… Do you want to learn how great the price for our souls? The Only-begotten, intending to redeem us, gave not the world, not a human being, not land, not sea, but his precious blood. Thus Paul too said, “A price has been paid for you; do not become people’s slaves.” Do you see the greatness of the price?… Do you see how elevated the soul’s dignity? Consequently, never despise the soul nor make it captive.

"He shall not give to God his propitiation, and the price of the redemption of his soul" [Psalm 49:8]. He trusts in his virtue, and in the abundance of his riches does glory, who "shall not give to God his propitiation:" that is, satisfaction whereby he may prevail with God for his sins: "nor the price of the redemption of his soul," who relies on his virtue, and on his friends, and on his riches. But who are they that give the price of the redemption of their souls? They to whom the Lord says, "Make to yourselves friends of the Mammon of unrighteousness, that they may receive you into everlasting habitations." [Luke 16:9] They give the price of the redemption of their soul who cease not to do almsdeeds. So those whom the Apostle charges by Timothy he would not have to be proud, lest they should glory in the abundance of their riches. Lastly, what they possessed he would not have to grow old in their hands: but that something should be made of it to be for the price of the redemption of their souls. For he says, "Charge them that are rich in this world, that they be not high-minded: nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy." [1 Timothy 6:17] And as if they had said, "What shall we then make of our riches?" he continues, "Let them be rich in good works, ready to distribute, willing to communicate," [1 Timothy 6:18] and they will not lose that. How know we? Hear what follows. "Let them lay up for themselves a good foundation against the time to come, that they may lay hold on the true life." [1 Timothy 6:19] So shall they give the price of the redemption of their soul. And our Lord counsels this: "Make for yourselves bags which wax not old, a treasure in the heavens that fails not, where thief approaches not, neither moth corrupts." [Luke 12:33] God would not have you lose your wealth, but He has given you counsel to change the place thereof. Let your love understand. Suppose your friend were just now to enter your house, and find you had placed your store of grain in a damp place, and he knew the natural proneness of grain to decay, which thou perchance knew not, he would give you counsel of this sort, saying, "Brother, you are losing what with great toil you have gathered, you have placed it in a damp place, in a few days this grain will decay." And what am I to do, brother? "Raise it into a higher place." You would hearken to your friend suggesting that you should raise grain from a lower to a higher chamber, and do you not hearken to Christ charging you to lift your treasure from earth to heaven, where not what you keep in store may be paid to you, but that you may keep in store earth, may receive heaven, may keep in store things mortal, may receive things everlasting, that while you lend Christ to receive at your hands but a small loan upon earth, He may repay you a great recompense in Heaven? Nevertheless, they whom "the iniquity of their heel shall compass," because they trust in their virtue, and in the abundance of their riches do glory, and rely on human friends who are able to help them in nothing, "shall not give to God their propitiation, and the price of the redemption of their souls."

Sin is worse than everything; it is this that must be feared, not the possibility of being in need of money, since a person who is rich and in the grip of a multitude of sins is in real difficulty and does not find release from the troubles.… Nor can he then himself by paying money to God prevail on him to desist from punishment; nor does he succeed in redeeming his soul, weighed down as it is with sin. And so sin is worse than anything, since no one who is weighed down by it and is consequently the object of punishment by God can be freed from danger.

"Those who trust in their own strength." Here is set forth the reason why there is cause for fear, namely on account of sin. And there is a twofold reason why sin should be feared. First, on account of the impossibility of escaping the punishment of sin. Job 11: "Refuge shall perish from them, and their hope shall be the abomination of the soul." The other reason is on account of the evils that threaten the wicked. First, therefore, he sets forth the impossibility of escaping punishment. Second, he shows the evils threatening the wicked, at "He shall not see." Someone escapes punishments, first, through extrinsic help; second, through his own solicitude; third, through the failure of the subject, as when he dies. And he shows that by none of these means can one escape. First, on account of help. Second, that neither through a remedy provided by oneself. Third, that neither through the failure of the subject. He who wishes to be freed through help is sometimes freed by the power of his army. Jn. 18: "If my kingdom were of this world, my servants," etc. Sometimes through riches. Prov. 6: "He will hand over all the substance of his house and free himself." Sometimes through friends. And he shows that none of these can free from the punishment of sin. And although according to the Gloss it is read differently, yet according to the Hebrews it is read that God frees those who trust in him. "A brother will not redeem"; as if to say: a brother will not redeem those who trust in him. And therefore first he shows that one is not helped against the punishment of sin by the help of friends, because the power of friends is small. And therefore one should not trust in the bodily strength of friends. Hence he says, "Those who trust in their own strength," namely that of their friends, or in their own special strength, because "there is a way that seems right to a man, but its end leads to death," Prov. 14. Likewise, those who trust in the strength of their riches are not freed from the punishment of sin by all these things, because Prov. 11: "Those who trust in their riches shall fall." For one should not trust in bodily or spiritual riches, but a man should seek his salvation as best he can. Jer. 9: "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches." Nor can a person closely related to him, no matter how closely, redeem him, that is, free him from sin or from punishment. Ezek. 14: "If these three men, Noah, Daniel, and Job, were in its midst, they by their justice would deliver their own souls." But since a brother cannot redeem someone however closely related, shall a man redeem? No, because a man cannot snatch anyone from the hand of God, but God alone shall redeem them. And a man, namely Christ: a man, so that the price, that is, death, might have a place in him, and God so that he might have the power to redeem. Or, differently: "brother," that is, Christ, who is our true brother. Ps. 21: "I will declare your name to my brothers." Song 8: "Who will give you to me for a brother?" etc. If this one does not redeem, who else will redeem? As if to say: no one. "He will not give God his appeasement." Here he shows that they do not escape punishment on account of anything they do while they are in sin, because sinners need a twofold remedy on account of the twofold evil they incur, namely the offense against God and the debt of punishment. And therefore they need to appease God, which they themselves cannot do, because since they do not please God and are enemies of God, neither does he accept their offerings. Hence he says, "He will not give God his appeasement," because exterior things do not please God unless there is interior grace, which a mere man cannot give. Likewise, they need to be absolved from punishment; and this too a man cannot do. Hence he says, "Nor can he give the price of the redemption of his soul," namely, a mere man; and therefore he cannot free from punishment. Ps. 88: "What man is he who shall live and not see death, and shall deliver his soul from the hand of Hell?" But Christ, who is God and man, gave appeasement for us. Rom. 5: "When we were enemies, we were reconciled to God," etc. Likewise, the price of redemption alone: 1 Pet. 1: "You were redeemed from your vain manner of life," etc. Or, "he will not give," that is, he will not care to give appeasement and the price of the redemption of his soul, namely he who trusts in riches. And according to this the other reading can be continued, which says: "A brother," namely Christ, does not redeem, because they do not care to appease God through penance, because Christ does not help those who do not wish to help themselves. "And he shall labor." Here he shows that he will not escape through the failure of himself, because he is always punished. Hence he says, "He shall labor forever," that is, he shall be punished with eternal punishment. Mt. 25: "These shall go into everlasting punishment," because they did not wish to labor here. Ps. 72: "They are not in the labor of men." And because, as far as it was in them, they sinned forever, because they preferred sin to the law of God; and therefore they do not fear punishment, but would always wish to commit sin. "And he shall still live unto the end," that is, his life shall not fail in punishments. Job 20: "He shall suffer for all that he has done, yet he shall not be consumed."

This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. (Psa. 49:1-20) All are called to hear what interests all. world--literally, "duration of life," the present time.

it ceaseth for ever--that is, the ransom fails, the price is too precious, costly.